Gregorii posthuma, or, Certain learned tracts written by John Gregorie. Together with a short account of the author's life and elegies on his much-lamented death published by J.G.

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A DISCOURS OF THE LXX INTERPRETERS; The Place and manner of their Interpretation.

JƲstin Martyr saith, that the Translation was per∣formed, not in the Citie of Alexandria, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. the description whereof, let it bee given according to Philo Judaeus.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.1 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. that is, The Ile Pharos lieth under Alexandria stretching it self toward the Citie, wash'd about not with a deep, but, for the most part, a shallow Sea, which

Considered with the largeness doth verie much abate from the strepe∣rous nois and turbulencie of the waves, This (Isle) of all other places thereabout beeing judged the most convenient for privacie and quietness, and where the Law might bee best attended by everie man in his most retired meditations, here the Seniors remained, and taking the holie Bible into their hands, they lifted both it and them up into Heaven beseeching Almightie God not to fail them in their purpose, &c. So Philo.

Aristaeas speaketh more distinctly for the Place. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. that is, Three daies beeing passed, De∣metrius took (the Seniors) along with him, and having gotten over the Heptastadium and the Bridg, hee brought them to the North parts of the Isle, where hee placed the Assemblie in a hous fit∣ted for them, standing upon the shore, free from all inquietude, and having all the conveniences of situation, &c, And it seemeth to mee, that by these words of Aristaeas, somthing more may bee discovered concerning the Place; for the probabilitie from hence is good, that the Hous here spoken of, should bee meant of that famous Tower which Sostratus of Cnidus set up in this Isle Pharos, to direct the Mariners in the dange∣rous Seas about Alexandria: And the situation verie well agreeth, becaus the Tower also stood North, and upon the Sea side. And the Nubian Geographer, where hee descri∣beth this Tower, telleth us, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that there were certain Cels ere∣cted in it. But Justin Martyr putteth us out of doubt: for hee saith, That the Place where the Cels were set up, was * 1.2 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. ubi Phari speculum aedifi∣cari contigit, which is all one with that wee believed.

And wee have caus to think, that seeing the King inten∣ded this matter of the Translation, with so much Princely care and providence, that hee would make chois of such a Seat, as might most eminently adorn his purpose; and

therefore it was answerably don to chuse the Tower, which was everie waie worthie of this glorious emploiment: for the Arabick Geographer saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That the whole world cannot shew such another Building as this Tower, whether wee consider it for the Materials, or for the manner of the Structure. The Reader may see a large description of it in this Autor, in the third Part of the third Clime.

But seeing the thing was don in Egypt, let the Storie of it also bee delivered in their Language, and set down in Hieroglyphicks.

And did it not well becom the business, that the Scripture should bee translated in this Place? In a Tower: to note out to the Interpreters, the Sublimitie of those things which they had now in hand; that when they went up to their work, everie step they asscended might elevate their Mindes one degree nearer to the Contemplations of Heaven. And how fitly was it don by the Sea-side; that but a little of Earth might bee seen to those, who had now to deal with such things, as had nothing in them that was Terrene? But most of all convenient it was, that it should bee don in this Tower; For that which hung out a Candle to the doubt∣ful Mariner in the perillous Seas, did it not well that it should also hold out A light to the Gentiles? The Coast of Alexandria was dangerous for anie, least of all for the Na∣tives, becaus they were acquainted with the Passages; but a stranger durst not venter without som direction from this Beacon. Such was our waie to Heaven; intricate enough to all Nations, yet more obvious to the Jew, becaus to him were committed the Oracles of God: But wee the Gentiles ha∣ving no other direction but the light of Nature, could not so well tell how to pass the Streits to Heaven, without som help from the Word; which, though it were alwaies a Light, yet was it never held out unto us, till this time of the Translation: and therefore was it verie singularly congru∣ous, that from this Place, from whence the Sea-faring men took their notice by a Light, to escape the hazard of those

waies they knew not; that it should pleas God also, by the Lantern of his Word, to give aim to the People that sate in Darkness.

* 1.3—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—

Therefore when ever thou shalt chance to go that waie, en∣quire out for Pharos. Anie remainder of this Tower would bee worth the seeing, and Justin Martyr, though there were but a stone left upon a stone, yet hee went purposely to take notice of it.

Why the King should make chois of the Isle for the Inter∣pretation rather then the Citie; one reason was, to avoid the disturbance of the multitude, for Alexandria was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, A Citie full of Inhabitants, as it is observed by the Scholiast upon Dionysius Afer. And in times past even be∣fore it was Alexandria, it had been verie much frequented with a confluence of People; for so it is noted unto us by the Pro∣phet Nachum, where hee would know of Nineveh, Whither thee thought her self Better then Populous No, that is saith Chimki 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Alexandria in Egypt as it is also interpreted by that Antient Chaldee Pa∣raphrase,* 1.4 which was performed by the son of Ʋziel seven∣teen hundred years past.

Another Reason was for the safetie of the Translators, and this is given by Philo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. where hee urgeth this Reason from the unhealthfulness of the Place, which happened to bee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. by the varietie and constancie of the diseases which reigned among the People. For besides the general distemperature of the air of Egypt, which was cali∣dus & nocivus, hot and hurtful; as it is affirmed by * 1.5 one that knew it well, insomuch that a Plague at Grand Cairo could cut off twentie thousand in one daie: besides I saie, these more universal Conditions, Philo intimateth from a particular Caus, that there should bee a more usuall Morta∣litie heer then elswhere, and that was, The Concours of

all manner of living Creatures to this Place 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. And it is to bee conceived, that the Au∣tor meaneth by this not onely a multitude of Men, but also that great varietie of strange Beasts and Fowls which were continually bred up about the Court in Alexandria, mention whereof is made by Ptolomie the King in his Com∣mentaries, Lib. 12. which was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And these Creatures were transported from all parts of the world, and there bred up not onely for their Raritie, and the Kings Recrea∣tion but also to furnish his Table; for so it seemeth by Ptolo∣mie's words in that Book—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, where hee noteth concerning those Phesants that were called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that the King of Egypt had of them not onely brought out of Media, but also hatch'd at home in such a Number that his Table might bee served with them when hee pleased: though wee may observ by the waie, that these kinde of Birds in those daies, were (for the most part) kept for the Eie, rather then for the Bellie; insomuch that Ptolomie the King in the book before cited professeth, that hee never tast∣ed of a Phesant in all his life; whereupon Athenaeus observeth, That if this noble King had liv'd in his daies, wherein the Luxurie was such, that everie man must have a Pheasant at his Table, (though hee had alreadie written 24. Books in this kinde, yet) hee saith, that hee would surely have writ∣ten one more purposely to note out this thing. This by the waie; becaus Philo saith, that the Places within the Citie were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, full of all manner of Creatures. And this howsoever urged by him onely for a greater Caus of Infection, yet it may bee thought by som to have a further aim; for the Egyptian beeing aware of this, that the Jew was bound to make a distinction between clean and unclean beasts, might apprehend it in the strictness; and therefore carefully remove the Seniors from the verie sight of those things which were an abomination unto them. But in this wee have but prevented the Curious, and there∣fore

if the Conjecture bee not sound enough, it may bee the less regarded.

But more then what is urged by Philo for the ill dispositi∣on of the place may elswhere bee observed.

The Prophet Nachum saith, that Alexandria is situate upon the waters, not onely becaus the waters laie all about it, but also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for that they were conveied into it under ground, as Chimhi there hath it. And the Arabian more plainly in the Nubian Geographie 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, the river Nile comming from the West, runneth under the Arches of all their Houses: The manner how this was don is set down by John Leo in his description of Africa, Cuique ferè domui Civitatis ingens cisterna concamerata, crassis{que} innitens fornicibus substructa est, in quas exundans Nilus per Aquaeductum in planitie, magno artificio constructum extra Alex∣andriam, deductus sub eius moenibus demittitur, &c. This artifi∣cial conveiance of the River though it bee otherwise accep∣table to the Inhabitants yet it could not bee without som annoiance to the Air, the Complexion whereof suffered much alteration by the noisom vapors which rose up out of the waters, which in tract of time putrified in their Ci∣sterns. It is the experience of this John in the words fol∣lowing. Cisternae porrò temporis successu turbidae ac coenosae red∣ditae plurimis aestivo tempore languoribus occasionem praebent, &c. And the same Autor affordeth us yet another inconvenience to make us more sure of the Insalubritie of this Place: And it ariseth by reason of certain little Gardens planted near to the Citie, the fruits whereof were of such an ill Con∣dition, that the Inhabitants were thereby made subject to verie noxious Feavers and manie other diseases: for so John reporteth in the Chapter aforesaid: Juxta aquaeductum per quem Nilus in civitatem transmittitur, exigui visuntur Horti sed quorum fructus ad maturitatem perventi accolas noxiis febribus ali∣isque morbis afficiunt, &c.

These things considered, the Reason was good, why the Isle should bee chosen rather then the Citie, to bee a Place for the Interpreters.

Thus much therefore wee are com to know upon good Autoritie, that our Translation was made in the great Tower of the Isle Pharos, near to Alexandria in Egypt; wee go on to a more distinct designation of the Place, the conside∣ration whereof shall also discover unto us after what man∣ner the thing was don.

FOr the Manner of the Translation; The opinion of som is, that the Seniors were assembled in one and the same place, where they performed the work by comparing what was severally don by each of them, and delivering up that for granted which could bee agreed upon by all. This opinion hath received it's ground from the words of Ari∣staeas. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. &c. And indeed, the incou∣ragement from hence for that waie seemeth to bee verie good, the words themselvs beeing scarcely able to bear anie other construction, then according to that which hath been said.

Nevertheless, it is believed by others that they did the work 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as John Zonaras hath it) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, Each of them beeing in a several Room, and when the work was finished, they all met and compared together what everie Man had don; and it was found, that they differed nothing either in sens or manner of expression, but agreed in all, &c.

This later waie of the Storie, however it may seem to exact upon our belief, as making Report of more incredible circumstances; yet it may bee taken up upon the greatest trust of Antiquitie, having to alledg for it self the constant and most undeniable Testimonie of the Antients.

The Jews report it from an immemorial Tradition, which their Talmudists deliver in the 10 Book of Soeder Moed, in the Chap. Megillah Nikra which is the 3^d. and fol. the 8. B▪ and the 9. A. where the text of the Talmud saith

on this manner,* 1.6 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, There is no difference between the Sepharim and the Tephillim and Mezuzoth, save onely, that the Sepharim may bee written in anie Language; but the Tephillim and Mezuzoth onely in the Syriack Tongue. But Rabban Simeon the son of Gamaliel saith, that the Sepharim also might not bee written in anie other Language, the Greek onely excepted. By the Tephil∣lim and Mezuzoth, the Doctors meant those Schedules which were inscribed with set forms of devotion, and placed up∣on the posts of their Houses, or otherwise worn in their foreheads.

By the Sepharim, or Books they intend 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Books of the Law, the Prophets and the Hagiographa, and so the Sepharim are here expounded by the Gloss upon this place. By occasion of these words in the Mishna, R. Jehudah relateth this Storie in the Gemara, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, Wee receiv it by Tradition, that King Ptolmai assembled together the seventie two Seniors, and placed them in seventie two several Conclaves, not making them acquainted with his purpose, (after that) going in to each of them, hee said unto them, Write mee now down the Law of Moses the Master. The Blessed and glorious God put understanding into everie mans heart; and they all accorded in one and the same sens. So the Talmudists.

The verie same circumstances of the Storie are set down in their Massicta Sopherim, and by Abraham Zacuth in the Book Juchasin, besides the four Editions of their Hebrew Josephus, or Gorcous son: in all which it is also extant. Among the Arabians there hath as yet com to my Hands one onely Chronologer of these times, said the son of Batric, and hee also maketh the same report. And becaus

this Author is not as yet made publick, it shall bee here set down what hee saith; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is,* 1.7 And in the twentieth year of the Reign of (Ptolomie) the King went up to the Citie Jerusalem, and brought with him from thence seventie Men of the Jews unto Alexandria, and comma••ded them, saying, Interpret unto mee your Book of The Law and the Prophets, out of the He∣brew into Greek. And hee put everie one of them into a several Cell by himself, that hee might see now each of them would in∣terpret apart. And when they had finished their work, the King saw what everie Man had don, and their writings all concorded, nothing was contrarie in anie one of them So the Book (of the In∣terpretation) was sealed up, and put into the Hous of their God Serapis, &c.

Thus, said, the Son of Batric, according to the Manuscript Copie of his Historia, which I saw at Cambridg in the Ar∣chives of their Publick Librarie.

Philo Judaeus, though hee maketh no express mention of the Cels, yet if hee doth not intimate som such thing, let the Reader tell us what hee meaneth by this: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, And they sate down privately by themselvs, and having no other compa∣nie but the parts of Nature, the Earth, the Waters, the Air, and the Heauens, (the Mysterie of whose Creätion their first work was to discover; this beeing the begining of Mose's Law) they pro∣phecied, as if they had been divinely inspired; not one, one thing; and another, another; but all in the same sens and

words, as if they had been prompted by som invisible Director.

In these words, however it may bee said, wee are not certain that the Author intended our matter of the Cels; yet thus much wee can bee sure of, That hee pointeth out such a waie of Interpretation, as carrieth with it no less of wonder, then the former.

But Justin the Martyr a Samaritan speaketh it plainly, and with a verie remarkable Confidence; as wee read in his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the Gentiles: where hee saith, That the King appointed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to each of the Interpreters a small several Cel, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that everie man might perform the Interpretation by himself. And having said somthing of their wonderful agreement, hee provideth against the incredulitie of all Men, by this resolute enforce∣ment, strongly urged from his own experience.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. &c. that is, This, O yee Gentiles, wee report unto you, not in the guis of a Fable, or a fained Storie; but as a received Tradition, delivered unto us by the Inhabitants of the Place: for wee our selvs also beeing at Alexandria saw the remainder of those Cels; and they are yet to bee seen in the Isle Pharos at this pre∣sent daie.

To this undoubted Testimonie of Justin Martyr, may bee added that of Irenaeus, who in the same Centurie maketh the like report. Ptolomie, saith hee, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. considering with himself that if they should bee suffered to confer one with another, they might perchance conceal somthing of the veritie of their Scripture by waies of Interpretation; hee separated them each from other, and commanded them that everie man should trans∣late the same part; and this order was observed in all the Book, &c. And concerning their agreement, hee saith, That they all set

down the same things, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. in the same Sens, and in the same Words; insomuch, that all people that were then present ac∣knowledged, that the Translation was made by the inspiration of God, &c. And that the wonder of the work might not bee an hindrance to it self, to make it seem the less probable, for beeing strange, Hee excuseth it by another of the same kinde, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. And wee have the less caus (saith hee) to marvail, that God should thus do, seeing hee wrought as great a Miracle for his Scripture, by the hand of Ezra in the Restitution of the Law.

In the third Centurie, the credit of the Storie is upheld by Clemens of Alexandria; and in the fourth, by Cyril of Jerusalem. Clemens saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that everie one of them having in∣terpreted by himself, according to his proper Inspiration, the Translations were Compared, and they were all found to agree both in Sens and Words.

But Cyril more perspicuously, and at large.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. that is, And (the King) providing that the Inter∣preters which were sent him, might not com together, appointed for each of them a several Cel in the Isle Pharos, near to Alex∣andria: and to each of them was delivered the whole Bible to tran∣slate. And beeing thus separated the one from the other, everie man's part was finished within the space of seventie two daies, at which time they all met together; and having compared their Translations they were found to concord; not onely in the meaning, but also in the

verie Manner of expression. For this Translation was not set forth in pleasing words, or the pomp of humane Sophistrie, but all was interpreted by the same Spirit by which it was first de∣livered, &c.

In the fourth Centurie, wee finde the Tradition remem∣bred by Epiphanius, but not without som alteration of the Circumstances; for hee saith, that the Translation was per∣formed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. in thirtie six Cels, by two and two in a Cel. But Secarius hopeth to reconcile this to the former: for though (saith hee) there were but six and thirtie Cels, yet each of these were double: and so everie two of the Translators were separated the one from the other by a Partition.

This Moderation of the words, though it hath not so much evidence as would bee required, yet it hath a notable pretens: becaus Epiphanius himself saith, that the Cels were double: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And it may seem also to bee the Emperors minde, in Cap. Sancimus of the 146. Novel. where hee saith conc••rning these Interpreters, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that beeing divided by two and two, and set in several places; yet they all delivered up the same Translation &c. But these words of the Law would not willingly bee Put to this Construction: That of John Zonaras is som∣thing nearer to the Reconciliation: for hee writeth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: that the Interpreters of the Law were divided into Couples, and that they were placed everie one in a several Con∣clave. For so much may seemingly bee gained by the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; becaus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is as much as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which no∣teth out one separated from Companie, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is to bee said of him that is alone, and talketh to himself; for so the Gloss of this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is given, both by Hesy∣chius, and Phavorinus.

But if this way of the Storie will not bee reconciled to to the former, then it must bee said that Epiphanius was but

one, and that his Testimonie is not of greater Autoritie then theirs that went before; and the less, for coming after them: and that the Tradition (as it useth to bee) was o∣therwise told afar off, then nearer home; and that Epipha∣nius spake as hee heard saie: whereas Justin Martyr was him∣self at Pharos, and saw the Tower and that which was left of the Cels, and was throughly informed by the Inhabitants of the Place.

Thus wee see with what confidence this passage of the Storie hath been reported and received, during the space of five hundred years, since the time of the Translation. And it seemeth to have been don upon the best securitie; becaus not onely the Jews and their Talmodists, but also the Re∣verent Fathers of the Church, stand bound to make it good; And these, besides their Estimation otherwise, ought in this especially to bee look'd after, for that they are all anti∣ent, and becaus they all agree: pure Antiquitie beeing the safest Judg of things don in times past, and consent of Autoritie the surest argument of such Antiquitie. When wee saie that they all agree (if it must needs bee) wee except Epiphanius; but why should wee so do, seeing that his thir∣tie six Cels, if they were doubled, (as hee saith that they were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) are as manie in number as the seventie two of the rest are? If they were not, it lesseneth but the number of the Cels; taketh little awaie from the Miracle of the In∣terpretation: or if it did, y••t the single testimonie of Epi∣phanius will not bee seen through such a cloud of Witnesses.

But besides our Autoritie from the Antients, wee may gain som probabilitie toward th•• credit of the Cels, if it bee enquired into the Causses which ought to move the King to resolv upon such a waie for the Translation.

Two Reasons especially may bee urged for this: the one whereof especially concern's the purpose of the Transla∣tion, and both of them the King's Satisfaction.

For the Purpose of God in the Translation, it was one of those things which might bee required for the coming in of the Gentiles, that the Scripture should hee provided before hand, in such a Language as would bee most general∣ly

known at the Primitive times; therefore it was necessarie that all religious care should bee had of the Translation, and that it should bee safely laid up and reserved for the time appointed: And that the Kings of Egypt might see to this, it was needful that they should bee prepossest with a strong Conceit of the Divinitie of this Law: and this could not bee more conveniently don, then by such a miraculous Cir∣cumstance of the Interpretation: For otherwise, why should Ptolomie think more divinely of the Law of Moses, then of his own? seeing that all waies of Religion would seem strange, but that wee are taught betimes to fear: and till wee receiv a Spirit of Judgment to discern the Right waie, everie waie is thought to bee wrong; but that which wee are brought up in. And why should Ptolomie have a bet∣ter Opinion of Moses, then of his Hermes Trismegist? who as hee is accounted by som to have gon before this Moses in time, so by others hee is thought not to have com far be∣hinde him in worth and excellencie. But what could Moses teach to them, who had all his learning from thence? for hee was brought up a Scholar in Egypt. And what would bee thought of these Scriptures, when the King should hear it read in Osee, that God commanded a Prophet to commit Adulterie? and in Exodus, that hee taught his own People how to Cozen the Egyptians?

That of Solomon: as the Wise man dieth so dieth the Fool, how would it stand with their Doctrine of the Transmigration of Souls? according to which, the Soul of a Wise man ought to pass into such an one; and the soul of a Fool, into an Ass.

For the Resurrection of the Bodie, small comfort was to bee had from the drie bones in the vallie of Jehosaphat. The Egyptian had better hopes then these, for hee had his dead Bodies still to shew; and such as had gotten by their Morta∣litie, for they were everie daie less subject to Corruption then before.

And whereas it is said, That there was no God like the God of the Hebrews: Could the King believ that, when hee should finde in these Scriptures that even this God also had

a Right Hand, and a Son? or if hee had been so much bet∣ter then those of the Heathen, was it likely that Aaron his own high Priest would have preferred their Apis, or the Calf of Egypt before him?

when these things should com to bee considered by the un∣sanctified discretion of the Heathen, how could they chuse but appear far beside, and below their own Majestie? for such untoward Notions as these must seem to bee, could never argue to him that perfection and transcendencie of Style and Matter, which the Law of Moses had pretended: therefore that the King might bee brought on to a reverend estimation of those things, it was much to the purpose that hee should bee thus prepared by a wonder: for it greatly concern'd the safetie of the Translation, that it should bee first esteemed by the King: for otherwise, Principles so avers from the Gentiles manner of Devotion, had never been suf∣fered to lie at all, or not long in the Librarie at Alexandria; becaus, even the opinion of a new waie in Religion, can ne∣ver prosper without a Precedent, and such an one as is be∣yond all exception; and though it bee never so wisely sug∣gested, yet it seldom gaineth reputation from lesser exam∣ples, then that of a King: And it seemeth, by that wee finde in Justin Martyr, that the Miracle wrought the ve∣rie same effect in Ptolomie, as wee would have it, for hee saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. that the King perceiving that these seven∣tie Men had all agreed, not onely in the matter, but also in the Manner of their Interpretation, insomuch that no man differed from another not in a word; but everie man expressed the same conceit, and by the same phrase: hee stood amazed, and nothing doubting, but that the Interpretation was wrought by Divine Power; hee acknowledged that the Interpreters were worthie of all honor, as beeing Men to whom God did bear a peculiar respect: and having first given them

condign reward, hee took order for their departure into their own Countrie, &c.

And the same effect which the wonder wrought upon the Prince, it wrought also upon the People; for so it ap∣peareth by that which is alreadie observed out of Ireneus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

Thus wee see that the purpose of God in the Translation would not onely endure, but did al••o varie conveniently require, that somthing in the Business should bee miracu∣lous; for the King's better instruction, and that the Scri∣ptures might have so much honor and admiration, as might gain them somthing in the Opinion of the Heathen, and preserv them from the Injuries of Time.

And this was to bee the first Reason.

The second Reason, for which the King ought to take such a waie for the Translation, is, For that hee made que∣stion of their Fidelitie.

And that this may bee accepted for a sufficient Caus, it shall bee set down, That the King's mistru•••• was raised upon such surmises as were no way frivolous, but contained in them matter of moment.

For it could not bee exspected from anie Nation in those daies, that they should bee trustie in rev••alin•• the Secrets of their Religion; but from the Jews it would b••e thought impossible: for this Nation stood ••o nicely affected to their Sepher Hattocah, or Book of the Law, that even in the sligh∣test Circumstances, it was observed with an incredible Curi∣ositie of Devotion.

Mahomet Abulcasim the Son of Abdalla, regard••d the esteem of his Alcoran so far, as to provide by a Law that upon the outside thereof, this Caution should bee alwaies written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Let no Man touch this Book but hee that is Pure. And the Law is yet in force among the Turks for som special Alcorans of note, one of which sort inscribed in the same manner, may bee seen in the Archives of our publick Librarie.

But the Jews not contented with so much Care, used a more intolerable kinde of Circumspection; for Rabbi Ne∣hemiah

saith in the Massichta Sopherim Chapter 3. Halak. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That no man may laie (their book of the Law) upon his Knee, nor lean upon it with his Elbows, when hee readeth it. And Halac the 10. it is commanded 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that no man shall spit in presence of this Book, nor offer to turn his back upon it.

And in the same Tract, Halac 13. it is said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, That no Man shall laie this Book under, or upon his bed; or at his beds feet; neither shall anie Man sit upon his Bed, having this Book lying upon him; for Rabbi Eliezer did thus, and a Serpent came and bit him. All this Care was taken for the out-side, but much more for that which was within.

To let pass other Circumstances, which would make this manifest, wee have need onely of that one which most of all concerneth our matter in hand. And it is, That for the most part among the Jews, it was accounted an odious pro∣fanation of this Law, if it were anie waies communicated to the Heathen.

To this purpose note that of the Junior Becchai, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Becaus (saith hee) there are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the wis∣dom of our Law, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pure words, and worthie to bee kept secret. Therefore saith hee, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Thou art bound to conceal them, and never to impart them, according to the sens of that which is written, They shall bee to thee, to thee alone; and not to the stranger with thee. So the son of Afer at the begining of his Commen∣tarie upon the Law, fol. 3. A. Col. 1. Therefore that which Maimon saith contrarie to this in Halaca Tephill of his Misne Torah. cap. 10. must bee otherwise excused; for Elias the Le∣vite in his second Preface to the Hammasoreth, expresly affirm∣eth from the Tradition of the Antients, that nothing might bee communicated to the Gentiles, save onely the seven Precepts of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sons of Noah: but

as for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Historie of the Creation, the Law, and such like; whosoever shall impart these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the Heathen 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hee shall go down to the grave in sorrow, and his life and soul shall bee consumed, &c. The Rabbin goeth on, and hath much ado to excuse himself there to the Jews, by whom hee was given over for a Reprobate, onely for teaching his great Patron Cardinal Giles the Hebrew tongue; becaus their fear was lest by this means the Cardinal might com to the under∣standing of their Law.

But more then this, (that it was unlawful for the Jew to make anie other Nation acquainted with their Law) it may bee added, that there was a reason in special, why it should bee dissembled to this Ptolomie, Becaus the Communication of it had succeeded so ill in the daies of his Father. For Ptolomie 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 having learned, that the Jew would do no manner of Work upon a Sabbath daie, made that an oppor∣tunitie to take their Citie; which was as easily as inglori∣ously don: becaus no man upon that daie would resist him, For to them it was a breach of the Sabbath, even to save their lives. And this is objected unto them by Agatharchides of Cnidus, who wrote the Historie of Alexander's Successors, where hee setteth down this Storie, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. that is, There is a certain Nation called the Jews, and they inha∣bit the great and well fenced Citie Jerusalem. This Citie they neg∣ligently yielded into the hands of Ptolomie, and would not take up arms for their own protection; chusing rather to becom vassals to a stranger, then to defend themselvs upon the Sabbath daie. These Reasons if they stood alone, had enough in them to make the King mistrust his Interpreters: and yet, if Antiquitie have not misinformed us, there will bee one Reason more, which it self alone ought to have prevailed, though all the rest had been wanting: For wee finde that the Tran∣slation was twice performed, and that the Seniors disagreed the first time. In this passage of Storie, I suppose, wee

shall tell the Reader som news; Our Autor is one Armius, of whom wee know nothing more then his name, his words shall bee here set down, as wee finde them cited by an Arabick Commentator upon the Pentateuch, in his Preface to that Work.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.8

Thus saith Armius the Chronologer. In the nineteenth year of the Reign of Ptolomie the son of Ptolomie, the King com∣manded that they should gather together the Seniors of the children of Israël, and that they should bring with them the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Book of the Law in their hands, and that each of them in several should translate it accordingly, as it should bee revealed to his understanding. And the Seniors came and presented themselvs together with their most divine Book of the Law. And the King's command was, that everie man should translate the whole Book. And it came to pass that the Seniors disagreed in their Interpretation: and the King commanded to put them in Prison, and in Chains, &c. Thus wee see that the King was led by good Reason to a suspicion of his Interpreters, and that therefore in all pro∣babilitie hee would take such a cours for his Translation, as wee have alreadie made report of, According to the Testi∣monie of the Antients.

But nothing ever lighted so heavie upon this matter of the Cels as the Autoritie of S. Heirom, which was the more likely to oppress it, by reason of his great learning and ge∣neral repute; becaus a Testimonie, for the most part, is not measured by its own validitie, but the Autor's worth; and wee do not usually observ what force it may have in it self, but from whence it came.

S. Hierom, when hee commeth to consider of the Tran∣slation

of the Seventie, seemeth to deride the passage of the Cels, and forsaking the constant Tradition of his forefa∣thers, in a verie neglectful manner, peremptorily setteth down upon his own trust, that the Historie of the Cels is vulgò sine Autore jactata, but a Common Report bruited a∣broad under no man's Autoritie. And elswhere hee saith, That hee cannot devise who it should bee that first contrived these seventie Conclaves in the fictions of his brain. Nescio quis primus Auctor 70. Cellulas Alexandriae mendacio suo exstru∣xerit, quibus divisi eadem scriptitârint, &c. His Reasons follow, * 1.9 Becaus Aristaeas, and long after him Josephus can tell of no such thing, but the contrarie: and becaus also, that if it had been so, it could not bee accounted for a Translation, but a Prophecie. So S. Hierom.

But before wee receiv his Testimonie, it shall bee examin∣ed and compared; and leaving his Reasons to the last place, wee will first of all beseemingly moderate the strong Opinion of his Name.

True it is, than S. Hierom in Learning and Knowledg could not bee inferior to anie of his time; and therefore beeing a great Scholar, hee might the easilier fall into that common infirmitie of those that know much, go a∣bout to rais his own Reputation by the ruine of another Man's. If the Father were thus inclin'd, hee could not bee without so much of a Critick, as would teach him to Censure; which things while wee do, our Ambition seeking for its own safetie, alwaies aimeth at those that are farthest off, and least able to help themselvs. Therefore the Antients, and those that are dead, are more easily reprehen∣ded, then the latest and the living. It is not for mee to saie that the Reverend Father was guiltie in this: and yet if hee were not, why is it objected unto him by his Adversarie Ruf∣finus in the second Book of his Invectives.* 1.10 Quid ergò mirum est (saith hee) si me minimum, & nullius numeri hominem laceret, si Ambrosium secet, si Hilarium, si Lactantium, si Didymum repre∣hendat,* 1.11 &c. and afterwards hee saith, that hee spared neque antiquos, neque novellos scriptores, sed omnes omnino, nunc imperitiae, nunc inoptiae notat; neither the Autient nor the Modern Wri∣ters

but charged them all, and everie one of them with un∣skilfulness and follie; ut erat in quod intenderat, vehemens: So eager hee would bee for his own opinion, as learned Vives hath noted concerning him, in his observation upon the 42. Chap. of Austin 18. Book De Civitate Dei. But if this bee to bee suspected, as coming from his enemie; yet how shall hee bee there excused, where hee would not spare Saint Paul himself at a Criticism? for reading that place in the Epistle to the Collossians. Quae sunt rationem quidem habentia, &c. hee writeth to * 1.12 Algasia,* 1.13 that the Conjunction (quidem) is there redundant; and that S. Paul had often don as much as that came to, propter imperitiam Artis Grammaticae, &c. Hee saith, that the great Doctor of the Gentiles did not under∣stand his Grammar; as if the Spirit in Scripture would not look to the Syntax; or if not, as if hee that had disputed among the Philosophers at Athens, had been so ignorant in his Accidence, as not to know how to place a Conjunction.

Hee that could saie of S. Paul, that hee was an ill groun∣ded Scholar, 'twas no marvail that hee Censur'd Lactantius, S. Ambrose, S. Hilarie and Didymus; and yet if these also could not escape his reprehension, I should not willingly trust him with Aristaeas; nor our Historie of the Septuagint.

But let the Father bee pardoned for beeing a Critick; and take S. Hierom in the best sens: let him bee a Man of a most mature and most moderate judgment, and one that could think as well of other Men as of himself; yet why are wee bound to believ S. Hierom rather then Justin Martyr, Irenae∣us, Clemens of Alexandria, Cyril of Jerusalem, and the rest? why one Man rather then so manie? why a late Autor, ra∣ther then those that went before him?

But let it bee supposed, that this learned Father could di∣scern above all this, yet his Testimonie could not bee taken for this matter, becaus wee finde it guiltie of partialitie.

For wee are to bee advised that S. Hierom, having gotten a competent knowledg in the Hebrew tongue, by great in∣dustrie and conversation with the Jews, especially his con∣stant Tutor Barabbas, undertook a new Translation of the Bible, according to the Original.

This though in it self a verie laudable and pious Enter∣prise, and pretended also to bee most necessarily don, becaus of divers and dangerous Corruptions wherewith the Greek Translation was found to bee incumbred, yet becaus it was preferred in an age which was strongly addicted to the Septuagint, it would not bee taken at the Fathers hands: Therefore all Men cri'd out upon S. Hierom, satisfying them∣selvs with this, That the Greek Translation was delivered by the peculiar entercours and inspiration of God, and there∣fore ought not to bee so desperately handled by a Man; that the wisdom of the Church had thus long received it with an irresistible devotion; and why therefore should it now bee call'd in Question, or what hope could there bee of a better; and therefore what need of another Translation? This wee are sure of, becaus it may bee discovered by the Father's own Complaint against the Men of his Time. See the Prologue to his Hebrew Tradition upon Genesis.* 1.14 Neque verò 70 In∣terpretum, ut invidi latrant, errores arguimus, nec nostrum labo∣rem illorum reprehensionem putamus. See also his Apologie a∣against Ruffinus, Chap. 7.8. And it verie well appeareth by the words of Austin in his Epistle to this Hierom, where hee declareth himself to bee verie much against his new Translation. See the 43. Chap, of his 18. Book De Civitat. Dei. Quamvìs non defuerit temporibus nostris Presbyter Hierony∣mus, &c. In his 8. Epistle hee goeth about to controll the Father by this Dilemma. Those things (saith hee) which were Translated by the Septuagint, Aut obscura sunt aut mani∣festa;* 1.15 si obscura sunt, te quoque in eis falli potuisse non immeritò cre∣ditur; si autem manifesta, superfluum est te voluisse explanare quod illos latere non potuit: either they were easie or hard to bee understood; if easie, to what purpose then should you ex∣plain that which they could not bee ignorant of; if they were hard to bee understood what hopes can there bee that you should not bee deceived as well as they?* 1.16 But the Father here disputeth ex falso supposito, framing his Argument as if the Translation of the Septuagint had escaped till that time without the contraction of anie error or Corruption, which if it had been, S. Hierom confesseth himself to bee in all

the fault in his Epistle to Chromatius, which is the Preface in Lib. Paralipom. Si Septuaginta Interpretum pura, & ut ab iis in Graecum versa est editio permaneret, superfluè me Chromati, Epi∣scoporum Sanctissime atque doctissime, impelleres ut Hebraea volu∣mina Latino sermone transferrem, quod enim semel aures hominum occupaverat & nascentis Ecclesiae roboraverat fidem, justum erat etiam nostro silentio comprobari, &c.

Nevertheless, by this it is perceivable how unwilling S. Austin was, that there should bee a new Translation and though afterwards upon better advice, hee was contented to see it, Ideo autem desidero interpretationem tuam de Septuagin∣ta, &c. Epist. 19. fol. 18. A. ibid. yet hee would never yield to this, that it should bee read in Churches, and hee giveth the reason, Propterea me nolle tuam ex Hebraeo interpretationem in Ecclesiis legi, nè contra Septuaginta Autoritatem tanquam no∣vum aliquid proferentes magno Scandalo perturbemus plebes Chri∣sti, quarum aures & Corda illam interpretationem audire consueve∣runt, quae etiam ab Apostolis approbata est: lest it beeing taken as som new thing introduced against the Autoritie of the Septuagint, much scandal should bee given to the people of God, whose hearts and ears have been all this while accusto∣med to that Translation as a thing approved by the verie A∣postles themselvs. And S. Austin speaketh this out of som experience; for hee had alreadie told S. Hierom,* 1.17 in his 10. Epistle, of a certain Bishop who had given way that this new Latine Translation should bee read in his Church, but with verie ill success; for when the people understood that S. Hierom in the Prophecie of Jonah, had put it down Hede∣ram instead of that which antiently, according to the Greek, had been Cucurbitam, there was a great tumult raised among the Parishioners, insomuch that the Bishop was forced to ask Councel of the Jews, who notwithstanding that they had answered, that the Original word might bear either of those Constructions, yet the people would not be contented till the Bishop had blotted out Hedera, and set down Cucurbi∣ta, according to that which was before.

And certainly, the New Translation took so ill abroad that som one or other, to put by the Opinion of the Thing

feigned an Epistle in the name of S. Hierom,* 1.18 where hee ma∣keth the Father to confess how ill hee had don in Transla∣ting the Original Scripture into Latine; seeing that in the Hebrew text there was no truth at all; hee also maketh him to saie, that this was a thing don in his younger daies, and by the instigation of the Jews; and this Epistle was found among the African Bishops by Eusebius, by whose means it was conveied to S. Hierom.

These things are acknowledged by S. Hierom himself in his Apologie against Ruffinus, where also hee saith, Ergò ille qui Epistolam, sub nomine meo, poenitentiae fixerat, quòd malè Hebraea volumina transtulissem, objicere dicitur me in Septuaginta condem∣nationem Scripturas sanctas interpretatum, ut sive falsa sunt, sive vera quae transtuli, in crimine maneam, dum aut in novo opere fatear me errâsse, aut recens Editio veteris condemnatio sit. This was the general voice against the new Translation, and S. Hie∣rom liked it the wors,* 1.19 becaus it was taken up against him by his great adversarie Ruffinus in his second Invective, Septua∣ginta duorum virorum per cellulas interpretantium, unam & Conso∣nam vocem dubitandum non est Spritùs Sancti inspiratione prola∣tam, & majoris id debere esse autoritatis, quàm id quod ab uno hoc, si∣bi Barrabba asspirante, translatum est; Tis no doubt (saith hee) but that one concording voice of the seventie Seniors in their Cels, was uttered by divine inspiration, and therefore I hope is to bee preferred before the Translation of one man, who had no other instruction but from his Tutor Barrabbas.

The new Translation succeeding so ill, S. Hierom had this to do, to give satisfaction to the men of his time, and by all means to bee quit with his Antagonist.

Considering therefore that the complaint of all men was unadvisedly grounded upon too great an estimation of the Septuagint, which everie Man urged to himself from the mi∣raculous manner of the Interpretation, the Father conceived that this prevailing opinion might receiv som abatement by a comely and well tempered disparagement of that wonder; therefore hee gives out in one place, that this great sound of the Cels was but a rumor of the Ordinarie people: and

not contented to saie so, elswhere hee is bold to call it a fa∣ble; hoping by this, that if hee could but take off the peo∣ple from their opinion of the Cels, hee might gain upon them for his own Translation.

The purpose of S. Heirom in this, though wee grant it to bee good, yet wee cannot think but the Project was bad: and therefore the Father herein is altogether forsaken by his great friend S. Austin; who on the other side laboreth so much the more to set up the old Reputation of the Septua∣gint, which hee hath not spared to do in the most prevailing waies, though hee lived at the same time with S. Hierom, and was well acquainted with his Tenets, and loved anie o∣pinion the better for beeing his. Austin therefore in his 8 Epistle to S. Hierom speaking of the Septuagint, thus hee professeth, De quorum vel consilii, vel spiritûs majori concordia, quàm si unus homo esset, non audeo in aliquam partem certam ferre sententiam, nisi quòd eis praeeminentem Autoritatem in hoc munere sine Controversia tribuendam existimo, &c.

In his Commentarie upon the 87 Psalm, hee saith, their Autoritie is such, ut non immeritò propter mirabilem consensum, divino Spiritu interpretati esse credantur, &c. And whereas S. Hierom had put off this passage of the Cels with a Nescio quo Autore, as if the Autors of it had been ashamed to shew themselvs, Austin is not afraid to saie, that those which re∣ported this were multi, & non indigni fide; manie, and worthie to bee believed: And if it bee so (saith hee) that the Tran∣slation was made by several Men, in several Cels, and yet no man discorded either in sens or words; Quis huic autoritati (where hee directly aimeth at S. Hierom) conferre aliquid, ne∣dum praeferre audeat? who is hee that shall dare, I will not saie to prefer anie thing above, but to confer anie thing un∣to the Autoritie of this Translation.

And becaus S. Hierom hop'd it might follow as an absur∣ditie, that if the work had been performed in the same man∣ner by several Men, and in several Places; it was to bee thought not a Translation, but a Prophecie; S. Austin be∣lieveth it to bee a verie good Consequence, and affirmeth that it was therefore said to bee don Prophetically, becaus they

concorded so wonderfully. Qui Autoritate propheticâ ex ipsa mirabili Consensione perhibentur. Quaest. super Josue Lib. 6.

And forasmuch as S. Hierom had taken notice of divers differences between the Hebrew Text, and the Greek Tran∣slation,* 1.20 S. Austin saith, that there is no reason why wee should think otherwise of these, then wee do of that harmo∣nious discord which is found to bee among the four Evange∣lists; for as there the same-Spirit guided each Man's Pen to mean, and yet not write the same; so here the same inspirati∣on, which had formerly instructed the Original Writers, did now also direct the Translators to set down the verie same things, but in a different waie.

Therefore in whatsoever the Autoritie of S. Hierom could prevail against our Storie, it may bee overborn by that which hath been said, most of all by the ponderous Testimonie of S. Augustine.

Wee com now to Consider of his Reasons; the later whereof bearing no notable force in it self, may bee passed by, but the former standeth thus.

That there could bee no such miraculous Circumstance in the Translation, as this passage of the Cels, becaus then Aristaeas, who undertook a particular Narration of this whole Matter, would not have omitted this, if hee had known it; and hee could not chuse but know it, if it had been don, for hee lived at the same time, and the Reason prevaileth yet further, becaus Josephus, relating this Historie out of Aristaeas, maketh no mention of anie such Matter.

This Reason I was alwaies affraid off: for besides that it is the stronger for beeing given by S. Hierom, it hath also

such a proper validitie in it self, that if wee should not fair∣ly decline it, it would injure the probabilitie of all.

But the inconvenience that may arise by this Reason wee sufficiently avoid, if these three things can bee brought to pass. 1. That the Historie of the Septuagint which now goeth abroad under the name of Aristaeas, is not the intire work of that Aristaeas, who lived in the daies of Ptolemie. 2. That the true Aristaeas had this passage of the Cels. 3. That Josephus left it out, and the Reasons why.

For the first, which concerneth Aristaeas, That hee is to bee taken for a spurious Autor, wee are already prevented by the learned Ʋives à Castro, Scaliger, Vossius, and others, who have all set down their judgments against this Autor. and those that have spoken most moderately, have said (that which is the verie truth indeed) That the Compiler of this work was much later then the daies of the Translation, and that the Storie as now it is, was gathered together out of Josephus, Eusebius, Epiphanius, and som others, which are not now at all, or not yet extant.

But becaus the Credit of anie Autor, especially those that are Antient ought not to bee disparaged upon a slight or fri∣volous ground, the Causses shall bee set down which have necessarily moved hereunto.

The principal Reason rendred by Vives and the rest, is, For that som things are cited by the fathers out of Aristaeas, which are not to bee found in the Storie as now it stand's: Instance is made in Epiphanius concerning the Cels, and in the Letters which pass'd between Ptolemie and Eleazar the Priest, which are not delivered by the Fathers, as they lie in the Storie; but have a manifest varietie, and such as cannot easily bee reconciled. This Reason is good, and maketh much against the Compiler, who would bee called by the Name of Aristaeas. But somthing shall bee added out of our own Observation.

The Autor of the Present Historie saith, that Demetrius going along with the Seniors to the Isle Pharos, went over 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Heptastadium and the Bridg, &c. But this passage is manifest∣ly

taken out of Josephus, who though hee undertake to set down the Storie according to Aristaeas, yet hee doth not fol∣low him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, through the whole file of his Narration; but oft-times, and especially where hee would b••e brief, hee taketh his own waies of expression; Therefore when hee cometh to tell how the Seniors were conduct••d by Deme∣trius from the Citie to the Isle, hee delivereth it under the Circumstances of his own time, as if they had passed over the Heptastadium and the Bridg, becaus that indeed was the waie in his daies, and as hee thought in the daies of Aristaeas.

But if our information bee rightly given, wee shall finde this to bee a notorious Anachronism: for at the daies of the Translation Pharos was an Isle, and therefore they could not pass over thither by Land.

Homer telleth that in old time this Isle Pharos laie a whole daie and a nights sail from Alexandria.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 * 1.21〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c.

And the Archbishop of Thessalonica saith upon this place, that this was so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. in the daies of the Antient Heroës, but since that time it hath been turned into earth by the River Nile. Such a propertie indeed the River hath, becaus it continually draweth much mud; as is observed by Aristotle, Eratosthenes, and manie others, but that it should do it in this proporti∣on, it is altogether incredible.

For by the Judgement of the best and most skilful Mari∣ners, A ship under sail having winde and tide, may ride as far in the space of one hour as shall answer 8000 paces upon the land, which multiplied into 24. make up 192000. Therefore the distance between the Citie and the Isle must have been 192 Miles: and so much earth must have been gathered together by the Attractions of Nile since the time of the Trojan wars. But concerning this, Aristides said well in his description of Egypt, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Homer, saith hee, indeed writeth, that Pharos is as far from Alexandria as one can

go by sea in a daie and a right. But saith Aristides, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I know not how I should believ him.

But while Pharos was an Isle, the true distance between it and the Citie, as it hath been usually and experimentally accounted, was about seven Furlongs; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or nea∣rer upon a Mile: This space was in after times wrought in∣to an Istmus by the bold industrie and expenses of Cleopatra, which from the measure of the distance was called Hep∣tastadium.

This is most confidently reported by Ammianus Marcelli∣nas in Julian. lib. 22. p. 285. Haec eadem Regina, Heptasta∣dium, sicut vix credendâ celeritate, ità magnitudine mirâ constru∣xit, ob Caussam notam & necessariam. Insula Pharos, &c. à ci∣vitatis litore mille passibus disparata, Rhodiorum erat obnoxia ve∣ctigali, quod cùm indè quidam nimium quantum petituri venissent; foemina callida semper in fraudes, sollennium specie feriarum, iis∣dem publicanis secum ad suburbana perductis, opus juss erat irrequi∣etis laboribus consummari, & septem diebus totidem Stadia, molibus jactis in Mare, solo propin quanti terrae sunt vindicate. Quò cum vehiculo ingressa, errare aït Rhodios, Insularum, non Continentis portorium flagitantes, &c. that is, The same Cleopatra raised the Heptastadium, not more wonderful for its magnitude, then for the expedition of the business; and shee did it for a reason verie necessarie and well enough known. The Isle Pharos, which was about a Mile distant from the Citie, paied Tribute to the Rhodians; which beeing by them too into∣lerably exacted, the Politick Princess, alwaies exquisitely a∣ble to deceiv, upon a time withdraw's the Publicans into the Suburbs, as if there had been som great Holidaie to bee kept. In the mean time shee had set men a work to cast mightie heaps into the Sea; which beeing followed with indefatigable pains, seven furlongs of Sea were made into Earth within the space of seven daies; and the Citie conti∣nued with the Isle. This don, the Queen rode over in her Chariot, and told the Publicans, that they were much de∣ceived to com and require Impost for the Isle, for that was now becom a Continent, &c. Whereas the Historian saith, the Isle was tributarie to the Rhodians. The Reader must not

bee ignorant, that these people, by reason of their great ex∣perience in Navigation, were for a long time Lords over all the Seas, and in all Marine matters prescribed rules to other Nations: insomuch that the Imperial Law in all Titles which concern the Sea, still goeth according to the Law of the Rhodes: unless it bee where it is otherwise required by the unalterable customs of particular places. So saith Doci∣mius in the Law, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.22 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

And therefore it is, that when Eudaemon of Nicomedia made complaint to Antoninus, that in a wrack upon the coast of Italie, hee had been rob'd by the Publicans that inhabi∣ted the Cyclades,* 1.23 the Emperor returned this answer, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. that is, I indeed am Lord of the Land, but as for the Sea, it must bee judged by the Law of the Rhodes: Title 2. of the Digest. cap. 9. This by the waie, but by that of Am∣mianus Marcellinus wee are certainly informed concerning the time, when Pharos first began to bee a Peninsula.

Therefore if Aristaeas make mention of the Heptastadium, hee ought to live either in, or after the daies of Cleopatra; but the true Aristaeas was dead long before.

But Benjamin bar-Jona is against us: for hee reckoneth the making of this Isthmus among the acts of Alexander the great 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, And there (Alexander) rais∣ed up a Bank at the Haven of Alexandria, the space of one whole mile within the Sea.* 1.24 But this cannot bee: for then it shall never bee pardon'd his Historians, Plutarch, Q. Curtius, and especially Arrian, who was testis oculatus, if striving, in som things, to make him greater then hee could bee, they should neglect in other things to make him so great at hee was. All that ever yet undertook the mention of this Mightie Prince, have not spared to saie as much as could bee believed, and do wee think they would leav out that which ought to bee? 'Twas enough for the renown of Alexander which

other Autors have said,* 1.25 concerning his Non ultra in the East: and yet the Arabick Geographer asscribeth also unto him the Pillars of Hercules in the West: and saith more∣over, that by the help of his Mathematicians, hee digged up an Isthmus, and joined two seas together: See this Au∣tor in his first Part of his 4. Clime.

That which is already recorded of this Mightie Con∣queror, by Historians more commonly known, is as great a burden as fame can bear, and yet I have seen two Greek unpublish'd Autors in the Baroccian Archives,* 1.26 that have gon beyond all that is yet extant, as if they would set down not how much Alexander could do, but how much 'twas possible for the Reader to believ; for so they have scrued up his Acts to a most prodigious and incredible hight, that nothing more can bee exspected from the Historia Lombardica, or the most impudent Legend: and yet I finde nothing at all said of this Agger.

Justin hath said much for Alexander out of Trogus Pompey, and much is set down by Diodorus; to saie nothing of Zeno Demetrius, printed at Venice in vulgar Greek; and a French Autor not extant, both which have written the life of Ale∣xander, and that they might lie by Autoritie, they have don it in vers: and yet none of all these ever durst to saie, that this was anie of his Acts, to join Pharos to Alexandria: nay Plutarch in the life of this Alexander saith, that Pharos was an Isle in those daies, and verie well intimateth, that the Isthmus was congested in after times. Therefore if this would not bee remembred, neither by those who knew all that Alexander did, nor yet by others who durst to write more then they knew: Bar-Jonah is not to bee regarded in this matter.

But Joseph Scaliger troubleth us further, for hee saith, that this Isthmus was raised per Superiores Ptolemaeos, by the former Ptolemies: and his Autoritie for this is out of Julius Cesar, in the third book of his Commentaries De Bello Civili, towards the later end of that Book, there Cesar saith thus.

Haec insula objecta Alexandriae portum efficit: sed â superiori∣bus regionibus in longitudinem passuum 900. in mare jactis

molibus, angusto itinere & ponte cum oppido conjungitur.

At the first reading of these words, I marvailed how Sca∣liger could pick out the thing which is pretended, seeing that here is no intimation to that purpose; but upon a fur∣ther inquirie, I found in the Critical Notes upon this Place, that Brodaeus would have it read, A superioribus Regibus, and out of this varia lectio, Scaliger got his Superiores Ptolemaeos.

Suppose wee then that the true waie of reading should bee according to Brodaeus, yet how will Cesar bee trusted for this, in whose judgment wee all know that the Pailing up of an Isthmus would bee too great a work for a woman; in comparison whereof Cesar's Ditches and Trenches could bear no reputation? Therefore it concern'd the Dictator to darken the glorie of Cleopatra, for fear that should eclips his own: therefore the exploit is obscurely sugge∣sted in terms of generalitie and ambiguitie, that it was don A superioribus Regibus, which whether it bee to bee under∣stood of Ptolemie Lagus, and Philadelph, or of those which succeeded, who can tell us; and if it bee not, it maketh no∣thing against us. But why are wee bound to read Regibus, seeing that in the most antient and the correctest Copies, wee finde it constantly written, A superioribus Regionibus? and so it is to bee referred to in longitudinem passuum 900. à sup. Region. &c. or otherwise it may follow the force of the Conjunction (sed) which leadeth to another waie of Inter∣pretation; and either of these waies, seemeth fully to satis∣fie the Autor's meaning, and affordeth a Construction pro∣per to the Place. So wee see, that these words of Cesar are not of force enough to overthrow the Testimonie of Ammianus Marcellinus: therefore it holdeth still that Pharos remained an Isle till the daies of Cleopatra; and wee are sure that Aristaeas was dead long before: therefore for him to make mention of the Heptastadium is an inexcusable Anachronism: and there needeth nothing more to prove the first thing which was required, That the Autor of the present Histo∣rie of the Seventie, cannot bee that Aristaeas who was to live in the daies of Ptolemie. Now wee are to prove that the true Aristaeas had this passage of the Cels. And this will bee easie

to do, becaus Gedaliah in his Shalshelet Hakabbala (profes∣sing to set down this Historie of the Seventie Interpreters, briefly out of Aristaeas) toward the later end of his Abstract useth these words,* 1.27 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, And everie daie the King asked them the Interpretation of som hard say∣ings, and dark sentences (which may bee seen at large in this * 1.28 Book) And they still gave him such an Answer as was to the purpose, and well-pleasing in his sight; insomuch that the King marvailed greatly, &c. After this (saith hee) they were conducted to a certain Island 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 about a mile distant from Alexandria, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and to each of them was appointed a several Conclave., &c.

Wee cannot imagine the Autor to bee so notoriously im∣pudent as to have cited this out of Aristaeas, if it had not been there.

Therefore now if wee give the reason, why Josephus should leav it out, wee have brought that to pass, which was re∣quired to bee don.

Josephus having had good experience of the Heathen, not onely by his conversation with their Books, but also with themselvs, made observation of that, whereof hee himself afterward found caus to complain: that as they made little account of the Nation of the Jews, and their Religion; so they slighted their Antiquities, and misbelieved anie thing that could bee said or written for their Renown. Jo∣sephus beeing well aware of this, and desirous by all means that his work might finde Acceptation with the Gentiles, took diligent heed to make the disposition of his Historie of such a temper, as that nothing should bee proposed so incredible, as not to bear som congruitie with such things, which had been known to bee before, and were like to bee hereafter.

Therefore when hee cometh to the miraculous passages of Holie Writ, hee useth a fair waie of Dissimulation, still mo∣derating the wonder of a work, that hee may bring it down to the Heathens Faith, and make it fit for ordinarie belief.

The Reader shall willingly believ this, after experience made in an Instance or two.

When Josephus cometh to tell of Israëls departure out of Egypt, and how they passed through the mid'st of the Sea upon drie land; hee relateth the Storie bonâ fide, but withall superaddeth thereunto a most unwarrantable Exte∣nuation. His fear was, lest the Gentiles would think much to believ, that the unrulie waves of the Sea should not one∣ly staie, but also give back at the shaking of a Rod, and the voice of a Man. And this would bee the rather doubted of by the Heathen, becaus notice had been alreadie given unto them by Artapan, that howsoever the Heliopolites in Egypt reported concerning this matter, not much otherwise then Moses himself had don; yet the Tradition of the Mem∣phites was, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, That Moses beeing well acquainted with the conditions of the Place, observed the Reflux of the waters, and so brought over his Troops by drie Land.

Therefore Josephus, that hee might make this easie to bee believed, maketh it equal to that which no bodie doubt∣ed of; perswading the Reader, that this was all one with that passage of Alexander the Great and his Companie, through the Phamphilian Sea.

* 1.29〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

Whether (saith hee) the thing were don by the Councel of God, or that the Sea should do it of its own accord, no man ought so to wonder, as if it were a thing unheard of, that the Sea it self should make waie for the men of those old and innocent times, when as but the other daie, as it were, the Pamphylian Ocean gave waie to great Alexander King of Macedon, and his fol∣lowers: and when they had no other road to pass by, the waves

themselvs mark'd them out a path, rather then anie thing should hinder the design which God had purposed them unto; and that was to put a period to the Kingdom of Persia.

But let us see how these two Matters differ in their Mo∣ments, and how unlike the passing of Alexander is to that of Israël.

Strabo can tell us the truth.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.30 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: that is, About Phaselis there is a streight of the Sea, where Alexander passed over with his companie, for the hil Climax lying upon the Pamphylian Seas, leaveth a narrow Passage upon the Shore, which at a low ebb is so drie, that it may bee pass'd over on foot; but at the flowing of the waters, it useth to bee covered all over with the waves. Now becaus the waie of the Mountain is round about and precipitate, tra∣vellers, for the most part, take this waie by the shore, if the Sea bee calm; and it was Alexander's hap to com that waie in the winter Season, who committing most of his acts to fortune, set forward before the waters were gon off, so that hee and his fol∣lowers were fain to wade all daie long in the Sea up to the mid∣dle, &c.

The Reader may here see whither Josephus have not de∣stroied the Miracle by lessening it, and made it ceas to bee a wonder, while hee strive's to make it fit to bee believed.

The same Autor, when hee should tell us how the Sun stood still in Gibeon, and the Moon in the vallie of Ajalon hee talketh of a great Thunder and Lightning, and of strange Hail, which is som thing more too, then what the Scripture saith: but to the purpose nothing is said, save onely, that the daie was longer then it used to bee,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. pag. 123.

For the daies to lengthen was an ordinarie thing, to those who lived between the Tropick of Cancer, and the Arctick Circle; and for the same daie to bee longer then ever it had been, would not bee so incredible to the Heathen, becaus they had already heard, of one night as big as three; for such a thing as this had happened, when Jupiter begat Hercules of Alcmena, and this was told them long before the time of Josephus, by their divine Orpheüs in his Argo∣nauticks.

—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

When Hercules was born (saith hee)

Three daies the Sun leaving his wonted Light, Laie hid, and made of three, but one long Night.

Again, Josephus when hee is to set down how the King Nabuchodonosor was changed into a Beast, hee scarcely obtein∣eth of himself at first, to call it anie thing but a Dream; and afterwards, when hee speaketh of it as of a thing don, hee saith no more but this, That the King liv'd seven years 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, privately; as if to dine and sup alone, had been to eat grass like Oxen,* 1.31 and to bee from the societie of Men, had been all one with beeing turned into the condition of a Beast; not that wee believ that the King of Babel was trans∣formed into a Brute, though the literal sens of the Text seem to lead us on to such a Metamorphosis; but that, to bear them minde of a Beast under the shape of a Man, was more then to keep ones Chamber; and to depart from ones own self argued somwhat els then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, To bee private. And yet Josephus saie's no more, nay, hee crave's pardon for this, as if it had been too much to saie that such a thing could bee don in a Dream. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.32 &c. No man (saith hee) I hope, will blame mee for this; for I have set these things down as I found them in antient writings: shewing hereby that his care was, not so much that things might appear don in themselvs, as that they were truly re∣lated by him.

If it bee said that the Retrocession of the Sun and sha∣dow in the Diall of Ahaz, was as great a wonder as anie; and yet that it was fully and faithfully reported by Josephus, the Reader shall have this satisfaction, That however the moment of this Miracle consisted in the Retrocession of the Sun it self, yet the most visible part thereof, and that which would bee most of all observed was the Retrogradation of the shadow, which obteined so far above that which was the caus of it, that in the Book of the Kings, the whole Mi∣racle is reported with no other fame then this, of the sha∣dows going back, without anie mention of the Sun at all. Now the Historians hope was, that if the more obvious part of the Miracle concerning the shadow could bee perswaded, then that must necessarily follow, And Josephus might know that there was no caus why the Heathen should misbeliev the Retrocession of the shadow, becaus their Mathematici∣ans could tell them that such a thing as this might bee don by Nature. For.

Let a Plane bee set equidistant to the Horizon of a Right Sphear in anie part of the Earth, between the Equator and the Tropicks; the point of whose Verticitie let it bee less elevated then the Parallel of the Sun's Declination, and let the Plane bee Sciaterically prepar'd,, and it shall bee ne∣cessarie for the shadow of the Sun to go back, according to the Rules of that Art. &c.

[illustration] diagram demonstrating the retrogression of the sun on the sundial of Ahaz

Let A B C D bee the Horizon, A E C the Meridian, B the East point, and D the West. Let B E D bee the Equator cutting the Meridian in E. Let F G H bee for the North Parallel of the Sun, cutting the Meridian in G. Let the Semith of the Place supposed to bee between the Equator, and the said Parallel bee the Point I, by which draw a vertical Circle K L I M, touching the Parallel F G H in L, and another, N O P I Q cutting the same Parallel F G H in the point O, between L the point of Contingencie, and F the point, where the Sun shall begin to rise when hee en∣treth into the Parallel F G H, and again in the Point P, be∣tween L the said Point of Contingencie, and the Point G in the Meridian, and draw yet another Vertical F R I S by F the point of the Sun's rising, and therefore cutting the Parallel F G H in R between the Points P and G.

Now becaus the Sun beeing in anie great Circle of the Sphear, the Shadow of anie Style erected upon a Plane, at right Angles, is necessarily projected upon the Common Section of the Plane of the Circle and the Style.

Therefore the Sun beeing in the Vertical Circle F R I S, and in the point of his rising F, the shadow of a Style per∣pendicularly erected upon the Horizon of such a Place, whose Semith Point shall bee in I, cannot recede from the Plane of that Vertical F R I S; but shall cut the Western Semicircle of the Horizon in S at the same place, where the Parallel T S opposite to the Parallel of the Sun, cutteth the Horizon; so that the distance of the Shadow in the Horizon from the Meridian Southward shall bee the Arch A S. Again the Sun beeing elevated above the Horizon and plac'd in O, commeth to the Vertical N O P I Q, and then the Shadow of the said Style shall cut the Horizon in Q, and the distance from the Meridian will bee the Arch A Q, greater then A S, But when the Sun shall com to L, the Point of Contingencie, and so bee in the Vertical K L I M, then the shadow of the Style shall cut the Hori∣zon in M, and the distance of the Shadow from the Meri∣dian will bee the Arch A M, greater then A Q, and the greatest which the Shadow can have that daie.

Therefore from the time of the Sun's beeing in F, the point of his rising till hee came to L the point of Contin∣gencie, the Shadow of the Style went still forward from S by Q to M.

Afterwards the Sun moving from L to P shall bee again in the Vertical N O P I Q, and the Shadow of the Style shall again cut the Horizon in Q; and the distance of the Shadow from the Meridian shall again bee the Arch A Q, as before when the Sun was in the point O. Therefore the Shadow is gon back in the Horizon, from the Point M to Q nearer to the Meridian. Again, the Sun moving from P to R, shall bee again in the Vertical F R I S; and the Shadow of the Style shall cut the Horizon in S, and the distance thereof from the Meridian shall bee the Arch A S, as before when the Sun was in F, the point of his rising.

Therefore the Shadow is gon back also from M by Q to S. Therefore in anie part of the Torrid Zone, where the Ele∣vation of the Pole is less then the Declination of the Sun, the Shadow of a Style perpendicularly erected upon a Plane, may have a natural visible Retrocession, which was required to bee don.

But Peter Novius, however hee acknowledgeth that the Retrogradation of the Shadow is according to nature in the Case proposed, yet in the Matter of Hezekiah, hee un∣derstandeth it to bee miraculous; and hee maketh the Mira∣cle to consist in this, That it was not don as the Propositi∣on requireth, within, but without the Tropicks, between that of Cancer and the Arctick Circle, for in such a positi∣on of Sphear, the Dial of Ahaz was plac'd.

But learned Clavius (whose waie of demonstration wee follow) maketh it plainly to appear, that the same thing may bee don as well in the one Place as the other: And it must needs bee so, for in our own Elevation, here at Oxford, (which lieth in the same Position of Sphear, though not under the same Latitude with theirs at Jerusalem) a Plane may bee fitted for such a Polar Altitude as shall bee less then twentie three degrees and an half, and then it will have the same site in respect of the Sun, as if it were plac'd be∣tween the Tropicks, and so the Retrocession of the Shadow must bee as natural as before.

Therefore it must bee said against Peter Novius that the Miracle was not in the going back of the Shadow onely, but the Sun: for so it is set down by Isaiah the Prophet.

And whereas it was set down in the begining that the most visible part of the Miracle was the Retrocession of the Shadow: that shall here bee proved, becaus to the strength of our Observation it is required that this should bee.

The most received opinion concerning the Degree in the Dial of Ahaz is, That they should bee meant of Hours: so indeed the Targum rendreth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and at the first view it seemeth most reasonable, According to this, the Sun went backwards ten hours, therefore hee had gon forwards 150 Degrees of the Equinoctial line, (for hee is to go everie

hour fifteen) therefore also hee had yet to go thirtie de∣grees, which is the complement of 180. the Semicircle of the daie.

The time then of the Miracle was within two hours of night, and the Retrocession of the Sun it self was as visible as that of the Shadow: for hee had gon back above three parts of the Hemisphear.

But this could not bee. For the Prophet ask'd the King whether hee would have the Sun go ten degrees forward, or ten degrees backward: but if degrees bee taken for hours would hee ask him whether hee would have the Sun go 10. hours forward, when there was but two to go? For the Sun was then Occidental, 60 degrees past the Meridian, and within two hours was to leav that Horizon: So that if the King had required, that the Shadow should have gon 10. degrees forward, the Prophet must have gon back from his word; for that which was promised was more then could bee don.

Therefore it seemeth that the degrees in the Dial of Ahaz are to bee understood of those in Heaven, where they are most properly and primarily so called. Therefore the Sun together with the whole frame of the superior world, went so far backward in the diurnal Motion, as made up the space of ten degrees in the Equinoctial Line, which answered to two third parts of an hour in the Dial of Ahaz:

Therefore the Retrocession of the Shadow was much more visible, then that of the Sun: For wee all know that the space which the Sun goeth in half an hours time and a little more, is better noted in the Dial, then in the Heavens: For, by reason of the great distance of the Sun's Excentrick from the surface of the Earth, the Angle of vision is so Acute, that it cannot transfer a perceivable species of so rapt a motion. And as it cannot bee perceiv'd in the go∣ing, so neither would it easily bee observed when it was gon; for an Arch of 10. degrees in so vast an Orb as that of the Sun, would never bee distinguish'd by those that stand here below, unless it were Geometrically observed by a Quadrant or Astrolabe: the knowledg and practice where∣of,

I think was not so common in the Kingdom of Israël. Therefore though the main condition of this Miracle was, that the Sun it self should go back, yet that which was most apparent, was the Retrocession of the shadow: And becaus Josephus knew that this would bee accepted among the Gen∣tiles, as a matter not without Nature's compass, hee ven∣tured, upon this incouragement, to set down the whole won∣der. For it was not his desire purposely to smother anie thing that was Miraculous, but onely so to qualitie the Pa∣radoxall part of things, that they might pass among the Heathen without scorn and derision: Therefore in all pla∣ces where there could bee anie pretens, hee useth no dissimu∣lation. So in the Historie of Balaam, hee durst to saie, that a dumb Ass forbad the madness of the Prophet: 'Twas strange indeed that an Ass should-speak; but why not an Ass as well as an Ox? which had often hap'ned in the Ro∣mane State; and once above all the rest Livie reporteth, that to the great terror of the Consul Domitius, an Ox uttered these words,* 1.33 Roma cave tibi.

And thus Josephus would have been content to do the rest, if there could have been the like reason; but beeing de∣sirous to train up the Heathen by Probabilities to a good conceit of his Nation, and those things which were writ∣ten of them; hee must not laie too great a task upon their belief, and therefore still when his Historie lead's him to the Narration of a strange thing, hee alwaies temper's the discours with a convenient mixture of Possibilities; and howsoever it somtimes endanger's the main Matter, yet wee shall seldom finde him reporting a wonder sincerely; but having warily taken off that which could seem incredible, hee proposeth the Action under such easie circumstances, as shall make it concord with humane reason, and common apprehension.

By this time, the Reader may know the Reason why Jo∣sephus, when hee is to relate the Historie of the Seventie, out of Aristaeas, willingly omitteth this passage of the Cels, be∣caus it was like to sound very incredibly in the Heathen's ears, that a Book should bee so prodigiously translated; that

threescore and twelv Jews should bee shut up in so manie several Cels, and after so manie daies, each Man should bring out the same Interpretation. The same, not onely in the sens and Notion; but the same also for order and Man∣ner of Expression; and which was more, the verie same, word for word. Therefore hee that readeth Josephus shall plainly perceiv, that when hee cometh to this Circumstance,* 1.34 hee leaveth it quite out, and instead thereof sayeth no more but this, That the Seniors made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a most accu∣rate Translation: and that they did it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in seventie and two daies, &c.

Nevertheless the compiler of that Aristaeas which is now exstant, when hee had brought the Storie thus far on, consi∣dering with himself, that this matter of the Cels was a re∣markable Circumstance of the Translation, and strongly urged by Justin Martyr; hee resolved with himself, that hee would by no means leav it altogether untouch'd; and yet becaus hee could finde no such thing in Josephus, (whom hee especially followed) hee durst not set it down plainly and expresly, but in stead of that which should have been, hee leaveth the Reader thus in doubt. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 * 1.35 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And these words howsoever they may bear a verie natural sens against the Miracle of the Cels, yet it would not much wrong their proprietie, if they should bee ren∣dred in this Manner. Illi verò singula eodem modo Interpreta∣bantur, apud se conferendo (codices Hebraeos cum suis versionibus) &c. And if this meaning of the words might go free with∣out contradiction, Aristaeas also may bee cited for the Cels, as A. Castro hath labored to bring it about. But this wee seek not after, onely that there may seem to bee som Am∣biguitie, and the more, becaus Azarias the Idumaean who translated this Aristaeas which is now exstant, into Hebrew, when hee cometh to this passage, understandeth it in favor of the Cels, and hath given up his Interpretation accor∣dingly: for instead of those words of Aristaeas, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. hee hath left us as followeth.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Et ecce hi accinxerunt se pro virili, & modum hunc observârunt; utique unusquisque ex eis seorsim transtulit singulas ejusdem (sc. legis) partes, deinceps contule∣runt inter se omnes translationes, &c.

By all this wee com to know the Place where, and the Manner how, the Holie Scriptures were translated by the Seventie Seniors: That the performance hereof was a mat∣ter of Wonder and Admiration, for they were all Separated at the doing of it, and yet all concorded when it was don: That wee are directed to believ this by the most warrantable Testimonies of the Antients: That it is agreed upon by the Latines, Greeks, Hebrews, and Arabians: That be∣sides this Autoritie, there is good Reason for it: That there is no Autoritie or Reason against it, but that of Saint Hierom's, and that this is brought to a Nullitie.

FINIS.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 448.
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 p. 17
• * 1.3

  Musaeus in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c.
• * 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Art thou better then the great Alexandria, &c. Targum in Hac.
• * 1.5

  Joh. Leo A∣frican.
• * 1.6

  Talmud. in Soed. Moed.
• * 1.7

  Said Aben B••ta A••bs in Historia Eccl••s.
• * 1.8

  Arab••, Ms••s. in 5. lib. Moysis lite∣ris Syriacis conscriptis. In Bibliothe∣ca Bodleian.
• * 1.9

  Cùm Ari∣staeas ejusdem Ptolemaei 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &, multo pòst tempore Jo∣sephus nihil tale retule∣rint, sed in u∣nica Basilica congregatos contulisse scribant non prophet àsse, &c. Hiero. Praefat. in Pentat. Ep. 104. p. 341. Tom. 3.
• * 1.10

  Pag. 181. Tom. 9.
• * 1.11

  Pag. 183. ibid.
• * 1.12

  Quaest. 10. p. 433. Tom. 3.
• * 1.13

  Chap. 2. v. 23.
• * 1.14

  Heiro. proae. ad Trad. Heb. in Gen. p. 451. tom. 3
• * 1.15

  August. Epi. 8. fol. 82. Tom. 2.
• * 1.16

  Heiro. Praef. in Paralipo. 1. Epist. 107 ad Chroma∣tium Episc. pag. 343. Tom. 1.
• * 1.17

  Quidam frater noster Episcopus cùm lectita∣re instituis∣set in Eccle∣sia cui praee. &c. Aug. Heironym. Epist. 10. fo, 10. a. 1. Col,
• * 1.18

  Scribit fra∣ter Eusebius se apud Afros Episcopos &c. Apolog. adver. Ruf∣fin. lib. 2. p. 248. Tom. 2.
• * 1.19

  Ruffin. in Heirom. pag. 181. Col. 1. Tom. 9.
• * 1.20

  Manifestum est autem In∣terpretationē illam quae dicitur Se∣ptuaginta, in nonnullis se aliter ha∣bere, quàm inveniunt in Hebraeo, qui eam linguam noverunt, & qui Interpretati sunt singuli eosdem libros; hujus item distantiae caussa si quaeratur, cur tanta Autoritas Interpretationis Lxx multis in locis distet ab ea veritate qua in Hebraeis Condicibus invenitur nihil occurrere probabiliùs existimo quàm illos Lxx, eo spiritu interpretatos, quo & illa quae interpretabantur dicta fuerunt, quod ex ipsa eorum mirabili consensione firmatum est, &c. Ergò & ipsi nonnulae in eloquio narrando, & ab eadem voluntate Dei, cujus illa dicta erat, et cui verba servire debebant, non recedendo; nihil aliud demonstrare voluerunt, quàm hoc ipsum, qoud nunc in Evangelistarum 4. concordi quadam diversitate miramur. August. de Consens. Evangelist. Lib. 2. C. 66. fol. 105. Tom. 4.
• * 1.21

  Eustath, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 p. 1500 Edic. Rom. 1550.
• * 1.22

  Jus Graeco Rom. in Le. Naut. p. 278
• * 1.23

  Digest. De Leg. Rhod. de act. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.24

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 p. 121.
• * 1.25

  Parte j â climat. 4.
• * 1.26

  Archivae Ba∣ra. B. blioth. Bod.
• * 1.27

  R Gedalea in Shalshelet fol. 23. & 24.
• * 1.28

  Of Ari∣staeas hee meaneth.
• * 1.29

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.30

  Stabo lib. 14. p. 666. & 667.
• * 1.31

  Dan. 4.25.
• * 1.32

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. lib. 10. cap. 11. pag. 311. & 312.
• * 1.33

  Livius lib. 35.
• * 1.34

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 354.
• * 1.35

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.